32

Strona startowa Ludzie pragną czasami się rozstawać, żeby móc tęsknić, czekać i cieszyć się z powrotem.1W toku dalszych wywodów dyscypliny naukowe będziemy też^ nazywali po prostu „naukami"...A jako chirurg naprzód miękką rękę składaNa ciele chorującym, nim ostrzem raz zada:Tak Robak wyraz bystrych oczu swych złagodził,Długo nimi po oczach...Na mocy art...- Właśnie - przytaknął Han...W świetle zarysowanych standardów należy uznać, że wyłączenie jawności posiedzeń, na których sąd orzeka w przedmiocie głównego nurtu procesu w...Na dachu budynku dworca kolejowego w Ludzie stał w złotej zbroi Roland z Gilead...3wstrętnyradość 
 

Ludzie pragną czasami się rozstawać, żeby móc tęsknić, czekać i cieszyć się z powrotem.

For a description and evaluation of Socratesù text on the facts of Inmestar, see, among others, Strack, The Jew and Human Sacrifice, cit., p. 176; J. Juster, Les Juifs dans l'Empire romain; leur condition juridique, economique et sociale; Paris, 1914, vol. II, p. 204; Parkes, The
73
Conflict of the Church and the Synagogue, cit., p. 234; Trachtenberg, The Devil and the Jews, cit., pp. 127-128; Blumenkranz, Les auteurs chrétiens, cit., p 58; M. Simon, Verus Israel. Etude sur les relations entre chrétiens et juifs dans l'Empire romain (135-425), Paris, 1964, p.
160.
33. The hypothetical derivation of the stereotype of the blood accusation at Pesach based on Jewish behavior at Purim, maintained by Roth (cfr. Roth, Feast of Purim, cit. p. 521; "It would not have been altogether unnatural had the coarser spirits among the Jews themselves introduced into the proceedings a spirit of mockery of the [Christian] religion", and of the many who follow Roth, among them, recently, Mriri Rubin, with reference to the accusation of the desecration of the Host (cfr. M. Rubin, Gentile Tales. The Narrative Assault on Late Medieval Jews, New Haven, Conn, 1999, p. 87: "That Jews, roused by festivity and fellowship, may have played about, even played a practical joke on their neighbors and their beliefs is all to believable"), is rejected with disdainful presumption by Langmuir. The affair of ritual murder, in both its variants of the crucifixion and the consumption of blood, is said to have been a brilliant, entirely ecclesiastical and medieval Christian invention. Those historians, in particular, those Jewish historians, attempting to link these accusations with real Jewish behavior, even if misinterpreted, are said to have fallen into error intentionally, for fear of facing Christian historiography openly, which is believed to be incapable of understanding the power of the irrational in the human mind, or, worse, because these historians have become befuddled by the fanciful presumption that the Jews play a role of some weight in history (cfr. Langmuir, Toward a Definition of AntiSemitism, Berkely - Los Angeles - Oxford, 1990, pp. 209-296: "Whether they were insensitive to the powers of irrationality, reluctant to attack Christian historiography too openly, or concerned to attribute an active role in history to Jews, they were predisposed to believe that something Jews had done - however misinterpreted by Christians - must have been a major cause of the change [...] exuberant Jewish conduct at Purim cannot be used to explain the accusation.").
34. The village in question is Brie-Compte-Robert in the Isle-de-France, as shown in the works by William C. Jordan and Shim'on Schwarzfuchs, referred to in the note below, and not Bray-sur-Seine, as claimed by the majority of preceding scholars.
35. The episode is discussed, not only in the works by Roth, Horowitz and Trachtenberg, already cited, but by W.C. Johnson, The French Monarchy and the Jews. From Philip Augustus to the Last Capetians, Philadelphia (Pa.), 1989, pp. 36, 270-271; Id., Jews, Regalian Rights and the Constitution in Medieval France, in "AJS Review", XXIII (1998), pp. 1-16; Sh. Schwarzfuchs, A History of the Jews in Medieval France, Tel Aviv, 2001, pp. 155-156 (in Hebrew).
36. The text uses here the verb talah ( li-tlot, wa-yitlu), which, as we have seen, may be indifferently translated as "to hang", 37. The quotation is taken from the Sefer Zechirah di Efraim of Bonn. Cfr. A.M. Haberman, Sefer ghezerot Ashkenaz we-Zarfat ("Book of Perscutions" in Germany and France"), Jerusalem, 1971, p. 128.
38. Manuele da Visso was accused and condemned "super eo quod dicebatur dixisse et fecisse aliqua illicita de Cruce" (cfr. A. Toaff, The Jews in Umbria, I: 1245-1435, Leyden, 1993, p. 76-77).
39. "Quod omnia eius brachia et etiam genua sibi dicti spiritus asperuissent et devasstassent cum quibusdam stecchis" (cfr. Toaff, The Jews in Umbria. III: 1484-1736, Leyden, 1994, pp. 1116-1118; Id., Il vino e la carne, Bologna, 1989, p. 171-172).
40. The Jewish defendants were held guilty “de jugulatione Christi in formam crucifixi” (cfr. R. Segre, Jews in Piedmont, Jerusalem, 1986, vol. I, pp. 171-172).
41. Cfr. M. Luzzati, Ebrei, chiesa locale, principe e popolo. Due episodi di destruzione di immagini sacre alla fine del Quattrocento, in
"Quaderni Storici", XXII (1983), no. 54, pp. 847-877; Toaff, Il vino e la carne, cit., pp. 156-158.
42. Simonsohn, The Jews in the Duchy of Milan, Jerusalem, 1982, vol. I, pp. 199-200.
43. Cfr. Giulio Morosini, Derekh Emunah, Via della fede mostrata agli ebrei, Rome, Propaganda Fede, 1683, p. 836.
42. "Et in festo Mardochai quod adhuc (Judaei) celebrant XV Kalendas martii, ubi conterunt ollas in Synagogis, dicentes: sicut contritus est Aman, sic contetatur velociter regnum Christianorum" [“And during the feast of Mordechai, which the Jews still celebrate on the 15th of March, they smash jars in the synagogue, saying: thus Haman was destroyed, thus may the kingdom of the Christians rapidly be destroyed”]
(Marquardo Susanni, Tractatus de Judaeis et aliis infidelibus, Venice, Comin da Trino, 1558, cc. 25v-26r).
--
p. 137]
CHAPTER NINE SACRIFICE AND CIRCUMCISION: THE SIGNIFICANCE OF PESCHACH